Traveller’s Master Guide - Sri Lanka Travel Guide · 4 Traveller’s Master Guide- Anuradhapura...
Transcript of Traveller’s Master Guide - Sri Lanka Travel Guide · 4 Traveller’s Master Guide- Anuradhapura...
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Traveller’s Master Guide- Anuradhapura Kingdom
www.srilankatravelguide.lk
Traveller’s Master Guide
Anuradhapura Kingdom
P. A. A. Kumarasinghe
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Traveller’s Master Guide- Anuradhapura Kingdom
www.srilankatravelguide.lk
Traveller’s Master Guide Sri Lanka
© P. A. A. Kumarasinghe
ISBN:- 948-955-42197-0-0
1st Print - 2015 March
Typseting Yasoda Graphics - Anuradhapura
Cover :- P. K. D. Chaminda
Print by:- S&S Printers No. 49, Jayantha Weerasekara Mawatha, Colombo 10. Tel: 011 2 384028 Traveller’s Master Guide Sri Lanka
All Rights Reserved. No part of this publication may be translated, reproduced or transmitted in any form or by means, electronic or mechanical including photocopy, recording or any other information storage and retrieval system, without prior permission from the Chief Author.
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Contents –Text ................................. PageNo The Author ............................................... 4 Preface .............................................. 6 Anuradhapura Map of Anuradhapura ............................. 7 Historical Background of Sri Lanka (Anuradhapura Kingdom) ........................ 8 Jaya Sri Maha Bodhiya (sacred tree) ..... 11 Lova Maha Paya. (Bronze Palace) .......... 13 Chathus Salawa–MahaVihara Alms Hall 14 Ancient Hospital belonged to Mahaviharaya ........................................ 14 Ruwanweli Maha Seya (Ratnamali Maha Thupa) ....................... 16 Thuparamaya - Stupaand Monastery Complex .............................. 17 Anuradhapura Kingdom - Inner and outer Cities ..................................................... 20 The Palaces ofAnuradhapura ................ 20
Abhaya Giri Vihara Monastery Complex Twin Ponds ............................ 22 The Samadhi Buddha Statue ................. 23 JanthaGhara ........................................... 25 Abhaya Giriya Dagaba ........................... 26 AbhiSeka Mandapaya (Coronation Hall) ................................... 28 Sanni Patha Shalawaor Chief Meeting Hall ................................. 29 The Building Belonged to Monasteries 29 Dana Salawa (Alms Hall) ....................... 29 AthPokuna (Elephant Pond) .................. 30 Bodhi Garaya (The House of the Bodhitree) ............................................. 31 Dalada Mendura (Temple of the Tooth Relic) ............................................ 31 Ratna Prasadaya (Chapter house) ......... 31 The Moonstone ..................................... 32 Lankaramaya.......................................... 34 Jethavana Dageba, Monastery Complex, Museum Museum ................................................. 35 Bodhi Garaya (Tha House of the Bodhi tree) Stone Railing. ...................... 36 Uposatha Gara (The Chapter House) .... 37 Dana Salawa (Alms Hall) ........................ 37 JethaVanarama Dageba ......................... 37 Patima Ghara (The Image House) .......... 40 Mirisaweti Dageba, Monastery complex ... .................................................................. 42 Anuradhapura Museum ........................ 43
DhakkhinaThupa .................................... 44 Isurumuni Viharaya (Meghagiri Viharaya) ............................................................... 44 Ranmasu Uyana (Royal park) ................. 46 Wessagiriya (Isurumuni Vihara Complex) ............................................................... 47 Tantirimale ............................................. 50 Mihintale ................................................ 51 Ancient Hospital ..................................... 52 Kantaka Chetiya (Stupaya) ..................... 52 Ancient ................................................... 68 Caves for meditation.............................. 53 Sinha Pokuna (The Lion Pond) ............... 53 Dana Salawa (Alms Hall) ........................ 53 Sannipatha Salawa (Assembly Hall) ....................................................... 53 The two inscription of King Mihindu IV 54 Sila Cetiya, The Ambasthala Vatadage ..................................................... 54 Aradhanagala (Rock of Invitation) ......... 54 Mihidu Guhawa (Mihindu Cave) ............ 60 Mihidu Guhawa (Mihindu Cave) ............ 60 Mihindu Seya (The Stupa of Mahinda Thera) ..................................................... 60 Naga Pokuna (The Cobra Pond) ............. 60 Kaludiya Pokuna (The Black Water Pool) 61 Other places belonged to the Sacred Mihinthale .............................................. 61 Ritigala ................................................... 62 The Ancient Irrigation Civilization of Sri Lanka ............................................. 62 The beginning of the Buddha Statues in Sri Lanka, Evolutionand Characteristics ................. 65 Anuradhapura Reigning Period -Aukana Buddha ...................................... 68 Polonnaruwa Period- Features of the Buddha Statues ........................... 69 The Features of Buddha Statues in the Kandy Period ................................ 69 Contents –Maps Sri Lanka Anuradhapura.......................... .8 Abhaya Giri Vihara Monastery Complex ................................................... 23 Jethavana Dageba, Monastery Complex ................................................. 36 Mirisaweti Dageba, Monastery complex..................................................... 43 Tantirimale ............................................... 51 Mihintale ................................................ 52 Ritigala ................................................... 62 Aukana BuddhaStatue ........................... 69
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Fore word
My tour of Thailand in 2003 was the main reason
influenced me to prepare this explorative handbook
as a guide for tourists. I realized that there is a well
organized tourists industry in Thailand. Most of the
erections there have been created recently to win
the attraction of the tourists. When comparing Sri
Lanka with it our heredity goes back to thousands
of years in the past, a country of having a higher
civilization with so many valuable historical monuments and also with
natural beautiful resources, environment, a coastal line and also a
country with a good climatic condition for a long period in the year for
tourists. Though it is a small island - enjoyable prevailing environment
will attract the tourists. As it is what we should do is managing the
necessities with a responsible manner carefully.
I did my part very carefully and thoughtfully with utmost effort. During
our young days in a technologically under developed environment, we
were brought up without facilities like television etc. Our elders were
in the habit of relating praiseworthy interesting stories belonged to our
ancient legends, was a normal tradition. When we reached adolescence
we had a thorough knowledge of legends belonged to our historical
kings. As such what I realized was to prepare a tourists guide book
containing archaeological research based on our ancient monuments
and explorations. As there are so many facts it is a difficult task to include
all of them in a booklet like this. Therefore I have mentioned here only
the very specific informations only. I tried my best, to include these facts
very impartially. If there is anything hurting or annoying I apologise.
I very respectfully commemorate everybody who contributed to build
these monuments, from the very inception Rev. Arahath Mahinda Thero
(250BC) King Devanampiyatissa (250-210BC) very respectful monks and
all the kings and our fore fathers are honorably remembered. The idea
of preparing a booklet like this came to me due to the participation of
my beloved friend Mr. K. H. S. A. Kasthuriarachchi and crowd in the tour
in Thailand, my thanks to him too. Though you get this book for a small
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sum of rupees, the enormous endeavour, time, labour and money spent
by me is very high. A big amount of wealth I gained from the parents
too had to spend. By spending so much of money and going all over the
country in search and accumulating the informations, at the beginning
there were objections from my wife. But after explaining the facts,
very humbly accepting them, she did all her duties to my aged father
and three of my daughters and me, as well. Mr. A. M. Karunarathna, a
skilful writer, former G. A. Kurunegala, Retired Chairman of the western
province public service commission, became a teacher of mine, in
finding historical informations. I learned from him about stabilizing the
facts find in books, by going to archaeological sites. In preparing this
booklet, I had to go through a very large number of books. Therefore
I would like to extend my sincere thanks to all the undermentioned
persons. The educated editors of the associated books, the translators of
those books, Anuradhapura Librarian and the working staff, H. C. P. Bel,
a British, treated as the father of archaeology and all the archaeological
commissioners, who rendered an inestimable service for archaeology of
Sri Lanka, the curators incharge of archaeological sites, who did not do any
obstruction, when I visited the sites to observe them, the photographers
who supplied, photographs of archaeological importance and those
who protected them. Last of all I would like to extend my sincere thanks
to Mr. Somapala Wijesundara, Retired Director, Education incharge of
ART, (Kala Bhooshana-Kalakeerthi) N.C.P. for doing a very responsible,
strenuous and inestimable work in translating this book to English.
P. A. A. Kumarasingha
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Preface
This booklet written by Mr .P.A.A.Kumarasingha
about the ancient ruins, paintings, decayed
buildings and holy places etc of our country, after a
thorough study is very interesting I found him to be
a person devotes much of his time in archaeology,
though he is not either an archaeologist or an Artist.
But anyway as he has mentioned in his foreword,
that he was inspired to write a book like this by the
tour in Thailand in 2003. Amidst many obstacles, he has travelled in
many places of interest, spending much of his time and money in search
of facts for this book. He expresses his views as well along with the facts
he accumulated. Those views cannot be rejected easily.
The way how he is presenting the facts are interesting. This fascinating
subject is a vast one, not easily to be compressed in to a few pages.
In his analysis of Sigiriya Frescoes mentioning about the two types of
prevailing techniques and the historical facts will be very useful for those
who study art and archaeology. In translating these articles, it is not an
easy task, as certain terms used only in Asian countries, as it is difficult
to find English Terms. However I thank him for his determination in
preparing this book.
Kala Bhushana, Kala Keerthi
Somapala Wijesundara
Retired Director Education/ Art NCP
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Anuradhapura which belongs to about
900 B.C, though archaeologically
come to different opinions, there is
no way of getting an idea about the
Founders of them.
(I) For more than 100 years as there
was no development in Technology,
how could Pandukabhaya get it once?
The present historians and
archaeologists of the whole world
have accepted that the oldest
culture of erecting reservoirs (tanks)
inherited to Sri Lankans. As such, this
prince cannot be an Indian Sakya, but
a Sri Lankan Yakka, and this prediction
of our archaeologists and historians
could be believed.
My ambition is to give you a very
pleasurable entertainment where
you cannot get from anywhere else in
the whole world, as we are a country
inherited for such a long history from
6 B.C. where a number of kings had
been ruling It is a difficult task include
all in one volume. As such this is a
brief analysis of cultural heritage and
the way of life of our people of Sri
Lanka.
1. Jaya Sri maha bodhya (sacred tree)
To :- DD MMYYYY TIMEAM/PM
This sacred tree is found in the
sacred city of Anuradhapura. It is a
very holy property of Buddhists in the
whole world. In 250 B.C. the mission
was headed by Thera Mahinda, son
of the Emperor Dharmasoka in India,
was sent to Sri Lanka to propagate
Buddhism. On their arrival, King
Dewanampiytissa welcomed and
JayaSri maha bodhya sacred tree-before reconstructions
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accepted with honour, the gift of
Dhamma (Buddhist Doctrine) and so
many became Buddhists. On hearing
the news the King Dharmasoka would
have felt very happy. As such to
improve the faith and for worship, he
sent the lively symbol of Buddhism,
a branch obtained from the sacred
Bo Tree, which gave the shade to the
Buddha at the time of Enlightenment,
to Sri Lanka through his daughter
Theri Sangamittha. In 249 B.C.
along with some companions, she
brought the sapling of the Bodhi
tree, and embarked at Tamra lipti
and landed at Jabukola in Sri Lanka,
as mentioned in chronicles. The King
Dewanampiyatissa, received with
due honour and brought them to
Anuradhapura in a procession. On
the instructions of Thera Mahinda,
under the leadership of the king
with the participation of the regional
rulers that the sapling was planted in
the Mahamevuna garden, organizing
a grand festival. This is the only tree
which has a written history. This tree
has no top root as was obtained from
a branch of the original tree.
Most of the ancient kings had
contributed in some way. The
most important thing is getting
down the sacred Bo-Tree by King
Dewanampiyatissa, and selecting the
most suitable site and planting it, and
the settling the people belonged to
18 castes, which arrived here for the
security of the Bo-Tree, in suitable
places, in a systematic way. From the
year 249 B.C. up to now the office
bearers of the Board of control of
Sri Maha Bodhiya, officially inherited
from generation to generation. As it
is so amids so many difficulties they
look after the Bo- Tree as if it is their
life, for the benefit of the future
generation, and for the upliftment of
Buddhism. The leaders of those 18
castes, who are looking after Bodhi-
tree are named “Bodhi Haraka” caste
people. They are connected to Asoka
Emperors Dynasty. As such in ancient
times they had the right of heir to the
throne.
There are numbers of old rituals
and ceremonies associated with the
sacred Bo-Tree are being performed
up to this day. There are four great
Festivals performed annually, namely
the New Rice Festival, The New year
Festival, The Old year Festival and
Karthi Festival. The New Rice Festival
being the chief one, it is held with
the participation of many peasants
after reaping the harvest. Almost all
the scattered pious Buddhists in the
country to succeed their activities the
pregnant ladies to deliver the children
safely, and in educational matters, to
face them vigorously they make vows
at the sacred Bo-Tree. As soon as they
succeed in them, they perform their
duties as promised. Kalu Devatha
Bandara is considered as the occupied
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god of the sacred Tree. There was
a Religious Festival named “Dara
Miti Perahera” connected with the
Sacred Bo-Tree based on the Nikini
Full Moon Day. In the month of Nikini
alias August due the terrible drought,
there is a possibility of harming the
Bo-Tree by the wild elephants, who
are going here and there in search of
water, to avert the same, there had
been a habit of the villagers around,
lighting bon fires round the Tree to
frighten the wild elephants and keep
them away. It was the tradition of
the devotees bringing carts full of
firewood in a procession.
(2) Lova Maha Paya. (Bronze Palace)
To :- DD MMYYYY TIMEAM/PM
In front of the Northern entrance
of the sacred Bo-Tree, the ruined
building found with a number of
stone pillars is Lova Maha Paya or the
Bronze Palace. It was built by King
Dutugemunu in (161-137 B.C). This
mansion was originally built with 9
storeys and the roof was covered
with copper-bronze tiles. Hence it
was known as “Lova-Pasada” alias
Lova Maha Paya. This was the tallest
building that time. It is described in a
pleasing manner in the 27th chapter
from 24th up to 43 pages in “Maha
Wansa” our great chronicle, about
the size and how the building was
variegated.
It mentions that there were 1000
rooms alone. During the regime of
King Saddhatissa (137-119 B.C) due
to an over toppling of a lamp, it was
burned and destroyed, and again, he
rebuilt in 7 storey. After wards, after
325 years King Sirinaga II renovated
the decayed building, having 5
storeys. Again King Gotabhaya (253-
266 A.C) started renovating and his
son King Jettatissa I (266-276 A.C)
once again raised the height of the
building to seven storeys. His brother
King Mahasen (276-303 A.C) because
of a wicked minister and instigation
of an immoral monk demolished the
mansion. (M. V. 37, 11) But his son
King Keerthi Sri Meghawarna (303-
331 A. C) apologizing from the
monks for his father’s wrongful acts,
rebuilt it once again. A formal
renovation was done last of all by
king Parakramabahu I who reigned
Polonnaruwa making it the capital
(1153-1186A.D) (M.V.74, 12). Here
in each row there are 40 stone pillars
and in all 1600 pillars in the ground
floors have been built on wooden
pillars. In an excavation done, have
found fragments of painted plasters
and burnt Palmyra and Palm (Kithul)
rafters. In the past the building had
been used for monks to perform
their “Uposatha Kamma” as well as
for them to store their goods. Once
in every 15 days Higher Ordained
monks assemble here and confess the
offences committed, and promising
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Lova Maha Paya. (Bronze Palace-before restoration)
not to repeat them in future.
Leaving aside the practicing of
disciplinary activities of the monks it
is a very difficult task to explain them
in detail.
(3) Chathus Salawa – Maha Vihara Alms Hall. To :- DD MMYYYY TIMEAM/PM
Passing the Bronze Palace,
proceeding towards the
Ruwanweliseya to the right
side this can be seen. The King
Devanampiyatissa built this in (250-
210 B.C) Chathus Salawa means a
square Hall, used by the monks, for
having their meals (Dane). The kings
belonged to the later periods, had
done renovations and had sponsored
supplying the alms (Dane) for the
monks in Maha viharaya. It seems
that at least for 3000 monks would
have been supplied with alms from
the Rice Boat here, which is 14.5
metres in length. According to the
Chinese monk Rev Fa-Hsien’s reports,
too it is proved that there had been
3000 monks living in Maha viharaya.
(4) Ancient Hospital belonged to Maha viharaya. To :- DD MMYYYY TIMEAM/PM
This is situated near the main
entrance of Ruwanweliseya. So far
the creator is not revealed, either
from chronicles mentioned about
hospitals in certain chronicles, so far
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Maha Vihara Alms Hall (before restoration)
nothing had been found regarding
this Hospital. If it had been built
after the King Dutugemunu in (161-
137 B.C) easily they could have
mentioned very easily. As Buddhism
was established in 250 B.C. and in the
same year the King Devanampiyatissa
demarcated the Mahamevuna garden
and offered to the monks, they would
have felt the need of a Hospital. As
such it was a periodical need there
would have been at least a small
hospital. It is clean and reconstructed,
when examining carefully.
The ground plan of this site is
almost equal to the ancient Mihintale
and Thuparamaya hospital plans. Due
to ignorance of archaeology, when
preparing the road they have paved
the path over the ruins damaging
them. When closely examining this
site it is clear, that there are ruins
belonged to two different periods.
We can dare say that the Two guard
stones found to the North belonged
to the initial period of Anuradhapura
(B.C and the two guard stones
found to the South belonged to the
medieval period. Considering the
archaeological symptoms of the
mediaeval period or even before it
was a method of native treatment for
the patients, from the ancient times,
which includes the patient being
dipped in a medicinal boat, where
boiled medicinal water is filled.
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Ruwanweli Maha Seya(before reconstructions)
(5) Ruwanweli Maha Seya. (Ratnamali Maha Thupa)
To :- DD MMYYYY TIMEAM/PM
Building of this was started by
Sinhala hero, King Dutugamunu in
(161-137 B.C) built up to the square
enclosure. (The hathares-kotuwa)
Our Great Chronicle the Mahavamsa
describes a very interesting account
of the ceremony held at the laying of
Foundation. For this ceremony alone
participated 1389000 Bhikkus from
various countries.
Enabling to carry the weight
of the Maha Thupa, there dug to a
depth of seven cubits. (About 6.5
metres) Introducing Limestone blocks
and broken with hammers, had
crushed stamped down by elephants
with feet covered in leather to make
it firm. Though the King Dutugemunu
did a large amount of work, but could
not complete the work, as the king
was stung by a cobra, being very
serious, before his death he wanted
to complete the works of the Thupa.
(Probably this could be a conspiracy.)
Summoning his younger brother heir
to the throne, Saddhatissa ordered
him to complete the stupa hurriedly.
Realizing the completion could not
be done before the death of the
king, covered the entire dome with
white jacket made by seamstress
and decorated with Art work, and
placing an umbrella made of lime
stone (the chatta) to crown the Thupa
(Parasol) and informed the Thupa
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work was completed. Then lying on
a palanquin, the king was taken to
the site, to show the Thupa. When
the king beheld the splendid Maha
Thupa, became glad at heart, and
passed away at the same time looking
at the Maha Thupa, according to the
chronicles.
After King Dutugemunu’s
death, his brother Saddhatissa was
enthroned and he finished the work
of the Maha Thupa. (137-119 B.C)
The retaining wall or the “Hasthi
Prakaraya” Elephant wall is one of his
splendid creations. The sand-court
yard and the external wall around
the Maha Thupa were done by King
Kallatanaga. (109-103 B.C) After
wards many other successor King’s
had done several erectings, and
renovations. The King Nissanka Malla,
who reigned in Polonnaruwa, his
Capital (1187-1196 A.D), in his visit
to Anuradhapura on a pilgrimage,
had done a small replica of the Maha
Thupa in lime-stone and had placed
to the right side of the Thupa.
Today what we see is the
Maha Thupa reconstructed by Rev
Naranvita Sumanasara Thero with
the donators. The reconstruction
work started in 1893 and finished in
1940. The above mentioned replica
of the Thupa was very helpful at the
time of reconstructions. The western
frontispiece (Vahalkada) and the
Elephant wall to the left side had been
left aside without reconstructing, to
make it easy for the pilgrims and the
tourists to understand the former
position. As heard from the workers,
who climb the Maha Thupa for white
washing, annually, that the statues
of the King Dutugemunu, found
just below the brick spire, there is a
possibility of having shade to prevent
even from a heavy rain, under the
armpit of the statue. At the same
time between the spire and the
square enclosure, so broad, even two
lorries can pass each other.
(6) Thuparamaya - Stupa and Monastery Complex.
To :- DD MMYYYY TIMEAM/PM
Our Great Chronicle the
Mahavamsa and Pujavaliya mention,
at the third visit of the Buddha in
Sri Lanka, our land got refreshed
by trampling with his sacred feet.
According to the chronicles, The
Thuparamaya was first to be built,
since the Buddhism was established
here in Sri Lanka. Following the
advices of Rev Mahinda Thera, this
would have been built in the same
year; King Devanampiyatissa was
enthroned in 250-249 B.C. It was
built enshrining the Right UPPER JAW
BONE relic in the shape of paddy
heap (Dhanyakara) Due to the
renovations done later occasions,
that the shape is not visible now.
The king had planted sapling of
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important items only. Following this
order would be easy for the tourists.
(7) Twin Ponds
To :- DD MMYYYY TIMEAM/PM
Proceeding from the innercity it is
found to the Eastern end of Abhayagiri
complex. It is considered to be a
creation of the King Aggabodhi I (575-
608AD) whatever the old name was,
the word Twin had come on a later
occasion. It gives a meaning in Tamil
as two or couple. as such it is named
as 'Twin' Ponds, Using one word for
both ponds. Due to Vivid problems,
discarding of Anuradhapura
Kingdom, The buildings belonged
to Anuradhapura civilization turned
over to a wilderness. Anuradhapura
being a wealthy city in Asia in the
past became a Kingdom of the wild
beasts. Only a few dwellings become
villages. During the dry seasons the
elephants coming down to quench
their thirst, would have damaged the
existed buildings, before they were
damaged due to the natural reasons.
The archaelogical Department has
restored methodically in 1949-1953.
This must have been built for the
bathing purposes for the resident
monks of the Abhayagiri Viharaya. In
addition to the bathing importance,
its artistic quality and the creative
technology is of very high quality and
interesting. The supply of water to the
ponds flows through underground
drainage system. To the left side of
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Twin Ponds(before restoration)
the northern end of the pond, the
drainage system can be seen. The
water is thrice purified and flows in to
the pond. The polluted water drains
out from a point at the bottom of the
small pond. The steps of the stairway
leads to in to the pond are very well
levelled and joined together. It is an
excellent creation without using a
single drop of plaster stone being our
ancient symbol of Irrigatory system
fixced here, is a marvelous creation.
(8)The Samadhi Buddha Statue
To :- DD MMYYYY TIMEAM/PM
About 80m. from the Twin ponds,
towards the West, this sacred Statue
can be seen. The creator of this too,
unknown. This is fixed in one of
the four Bodhigharas belonged to
Abhayagiriya Viharaya. According
to the Creative symptoms, it is
considered that this colossal statue
belongs to 3-4AD centuries and it
is accepted the most distinguished
statue in Sri Lanka. It is considered
as one of the greatest pieces of
sculptural Art of early period. When
this statue was found in 1886, its
nose was broken and later it was
restored. But the restoration has
harmed its original artistic quality.
In the chronicles there are so many
instances mentioning about the stone
statues, but we cannot dare say that
they refer to this statue. A golden
patch is seen just behind the right
arm pit which proves that it had been
painted in gold colour. The hollow
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Samadhi Buddha Statue-before restoration
carved eyes were formally inset with
gem or diamond, according to the
archaelogists. The chronicles mention
the King Buddhadasa 340-363AD had
inset the hollow carved eyes with
gems.
There was a very big competition
between the two sects, Maha
Viharaya and Abhayagiriya parties in
the past to win the minds and attract
the attention of the kings and the
pious Buddhists.
As the other religions to propagate
Buddhism or attract the attention,
they never used the power of the
swords. But in this competition, that
was to be in front, the Abhayagiri
monks, used powerful stratagies,
From ancient past, symbolizing their
prophet, The Dharma Chakraya
(The wheel of Dharma) Bodhiya
Holy Sripada (carved foot prints)
the Buddhists pay homage. All
that was done with full respect for
this prophet. But because of the
introduction of new faiths by the
Abhayagiri monks, the real essence
of Buddhist Doctrine disapproved
and came up as in a shape of a faith,
for this different beliefs, faiths were
introduced instead, strategically, they
introduced same Hindu Gods in the
guise of fulfilling and safeguarding the
needs of ordinary people, the kings,
and the Buddhism. In addition they
inculcated the ideas that they could
seek their salvation by Buddha pooja
(Offering to Buddha) Bodhi pooja and
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with warm water. Grinding stones
used during the past also had been
discovered. There had been trenches
to drain out the impure water.
(9) Abhaya Giriya Dagaba
To :- DD MMYYYY TIMEAM/PM
This was built by the King
Walagambahu (89-77) during his
second regime of reigning, along with
a monastery. During his first regime
there was an Indian Invasion. Loosing
the war, as the king was passing this
place, while running for safety and
to reorganize himself that time there
was a hermitage built by the king for
the Nighanta (naked hermits) (380-
310) ascetic named 'Giri' who was
living in it shouted loudly' Mahakalu
Sinhalaya Penayayi' The Big Black
Sinhalaya running as an insult to him.
The King ran away, keeping the said
words in mind.
At the time of his reorganizing a
monk named Mahatissa helped him
a lot to capture power again. Under
going so many difficulties for about
14 years he reorganized himself and
again came to power. At the time
of kings running after loosing, for
the insult done by the Nighantaya
he demolished his hermitage and
offered to the monk who helped
when he was in difficulty. Saying
that it is not suitable for a monk to
accept anything, alone, the monk
was chased out. By the Maha Vihara
Abhaya Giriya Dagaba-before restoration
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monks having antagonized a pupil of
the monk Maha Tissa, along with
some other monks leaving the Maha
viharaya crossed over to Abhayagiri
Viharaya and supported Maha
Tissa Thero. For the first time in the
History of Buddhism in Sri Lanka, the
differences of opinions arose. Though
Maha Vihara residents accused
this crowd saying they have broken
disciplinery laws of the Buddhism
It was rejected by them. Within a
short period some monks came to
Sri Lanka from India made and this
as their residence. Their teachings
were completely different with that
of Maha Viharaya. as a result there
was a big competition to attract the
attention of the kings, the chiefs, and
the pious Buddhiststotheir side, More
over leaving aside the real essence
of Buddhapooja, Pansakulaya alias
at the death of a person holding the
religious activities in a grand manner,
offering 'Dana' and transferring
merits to the dead person, chanting,
medical treatments the difficulty in
reaching Nibbana and preaching in a
deformed manner, so that they could
be converted to their side. In addition
the concept of Maithree Bodhisathva
inculcating among the people and
misleading them until he attains the
Buddhahood, to give alms doing
meritorious things, and to make
his future bright, make offerings
and to attract the attention doing
different beautiful thing and became
the pioneers of carving Buddha
statues, ultimately, they could
win the kings and the inhabitant’s
attraction. Though the Abhayagiri
monks and the Mahavihara monks
preached the Buddhist doctrine,
there were differences in them. Both
parties accused each other saying.
Heathenists as a result the kings too
were in a mess, turning that side
and again other side, one in a way
impartial and some times, supporting
both sides. The resident monk of
the Maha Viharaya never followed
an attitude of taking revenge at any
time.
The king Walagamba was known
as Watta Gamini Abhaya too.
Because of that joining the part of
his name 'Abhaya and that ascetic's
name Giri that Dageba, was named
as Abhayagiri 'Giri' means a rock
according to archaeologists, the hill
which was here encroached and built
this Dageba, and hence it was known
as Abhayagiri. To the south west of
the Dageba and to the west of 'Ath
Pokuna' (Elephant Pond) the ruins
of a small stupa built enchroaching
such a rock could be seen. It is
treated as it belonged to the last part
of the Anuradhapura regime. King
Gajabahu (112-134 A.D) made this
Dageba bigger than what it was. King
Voharikatissa (214 -236 A.D) fixed
a (Chathra) an umbrella (instead of
the pinnacle seen presently) King
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among the common people it is
difficult to find the facts about it.
There is a possibility of that it can
be the very same cross which was
in the Persian Nestorian Church in
Anuradhapura in 4th century A.D.
However it is difficult to predict
without an archaeological survey.
At the moment it is placed in
Anuradhapura museum.
(10) Dhakkhina Thupa.
In 137 B.C. King Saddhatissa
erected a small monument where
the King Dutugemunu was cremated
placing the ashes belong to him.
Later this monument was enlarged
and developed by King Walagamba’s
minister Uttiya.
As this was erected to the south
of Maha Vihara it was named as
Dhakkhina Thupa. But earlier it
was known by the name Tisa Maha
Chetiya. It was confirmed after
finding of an inscription belong to 2,
3 centuries (A.D.). At the same time
there were some monks belong to
a separate Buddhist Chapter by the
name “Sagalika” and they were of
different opinions opposed to the
other Buddhist Chapter but presently
none of them to be found.
(11) Isurumuni Viharaya (Meghagiri Viharaya)
To :- DD MMYYYY TIMEAM/PM
This is found to the south of Sri
Maha Bodhiya within a distance
of 1 K.m. Though it is known as
Isurumuniya Viharaya its actual
name is Meghagiri Viharaya. The real
Isurumuniya is situated to the south,
within a distance of about 500 M.
in the place presently mention who
created the place presently known
by the name Wessagiriya nobody
can definetly mention,who created
the Meghagiri Viharaya. But the
archaeologists guess it would have
been done by the king Keerthi Sri
Meghawarna (303-331 A.D). A person
with an archaeological mind enters
this place will get upset and feel sorry
seeing the damage caused to the ruins
with an archaeological value. Out
of the Panchavasas belonged to an
ancient monastery leaving two out of
them, all the others had been broken,
and had used as raw-materials for the
recently built, buildings. Sometimes
they have been used to prepare the
steps in the stairways without any
archaeological knowledge the world
famous stone slab containing the
carvings of ' Lovers at Isurumuniya'
presently placed in the Museum , was
fixed to the wall of the shrine which
shows their ignorance.
But luckily Professor Paranavithana
seeing this had removed from
there and restored and placed in
the Museum. Had they placed the
front side of it on to the wall, even
up to now one would have seen it
and it would have been a secret to
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Meghagiri Viharaya-before reconstructions
Ranmasu Uyana
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for their day necessities, or it could be
the beginning of Shepherd life. Some
of them have been drawn in many
occasions and of different topics.
At the time of bringing of Sri Lanka
in 250 -210 (B.C) the Nun Sangamittha
along with King Devanampiyatissa
had built a monastery here. Two
statues of the Buddha in reclining and
seated postures, carved out of stone,
a stupa and a natural Pond are found
in this sacred place.
Mihintale
To :- DD MMYYYY TIMEAM/PM
Anybody can reach Mihintale,
going about 12kms from
Anuradhapura, along Horowpathana
road. When going there you must
choose either early morning or else
evening, to avoid burning from the
bright sunshine, so that your tour
wourld be a satisfied one. Due to
Rev. Thera Mahinda's arrival from
Dambadiwa with Buddhism in 250 -
210 BC.
Spending the first retreat (Wassana
Kala or Rainy Period) and selecting
to reside here for a long period.
hence it is known as Mihintale, is the
opinion of the scholars. It becomes
important so much, because of the
ruins find there with an artistic and
archaelogical importance and also
there are so many rock inscriptions as
well. To make it easy, for the tourists
while going on observing the ruins
and to see them comfortably I am
laying down the items in order.
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(1) Ancient Hospital
Based on Mihintale monastery,
which was started in 250 - 210
B.C. the monks and residents of
Mihintale sacred city, would have
felt the need of a Hospital, King
Buddhadasa, a veteran physician
had appointed a chief physician to
every group consist of 10 villages
and for their maintenance, ordered
to separate 1/20 (5%) of the paddy
harvest, according to the chronicles.
Moreover he started medical colleges
and had given them - Medical
education too (M.V-37,147-148)
According to the reports of Chinese
pilgrim Fa-Thsien, who came to Sri
Lanka in 5 A.D, there had been 2000
monks in Mihintale alone; Similarly
for the people worked and the
residents of the adjoining villages too
would have had a Hospital. Referring
into the history of this ancient
Hospital had been built by King Sena
II in 853 - 857 AD (M.V. 51,73) There
after too this Hospital had been
restored by different kings, and for its
maintenance they had donated land
grants and paddy fields according to
chronicles. This was consisted of 27
rooms for the residential patients, a
room for medicinal bathing, a room
for applying oil, a room for medicinal
boat, 3 rooms for the physicians, a
separate section for outdoor patients.
There are some more unidentified
rooms, probably they could be
stores and rooms for medicines.
There are no evidences to prove
there were surgeries implemented.
But comparing with other evidences
there could have been surgeries
too. In the excavations done by the
archaeologists they have found blue
coloured two vessels and special clay
vessel, which prove there had been
foreign affiliations.
Stairway
was exected by the king Maha
Dathika Mahanaga in 9 - 21 A.D.
(M.V. 34,78) This stairway consist
of variegated 1840 steps make the
tourist coming here to climb easily.
The stairway scattered all over the
row of mountains is a wonderful
cxeation even now.
(2) Kantaka Chetiya (Stupaya)
Built by king Devanampiyathissa
in (250 - 210 BC) M.V. 20,18) later
so many other kings too had
renovated adding vivid things.
This is one of the initial Buddhist
monuments. The circumference of
this structure is about 145 metres
and 13 metres in height though it is
damaged to a certain extent. Out of
the four vahalkadas (Frontis pieces)
elaborately sculptured with dwarfs
in different actions and animals. Two
are well preserved and for those who
do research about our history, they
are of immense importance.
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Ancient 68 Caves for meditation
These caves prepared by king
Devanampiyathissa as dwellings for
monks headed by Mahinda Thera 250
- 210 B.C (M.V 16,13). The documents
available, here too confirms the
same. The inscriptions engraved
above the drip edges of these caves
tell us that they were given to all the
monks of the four quarters including
those absent on the occasion of
offering. In every cave the builders
name and the designation is found in
the inscriptions.
(3) Sinha Pokuna (The Lion Pond)
The creator of this is not known.
Though it is a called a pond, it is more
a water fail than a pond. It is an open
air bath, which was probably used by
the monks who were living in caves.
It is called a pond because of the
water tank above the figure of the
standing Lion from whose mouth the
water comes out. This is found in a
place where there is no rain for the
whole year there would have been a
system of controlling the water. The
Naga Pokuna (cobra pond) which is
supplying the water to this probably
would have been built by king
Aggabobhi I (571-604AD) who had
done marvelous work considering his
efficiency in irrigation work is a very
simple one.
(4) Dana Salawa (Alms Hall)
Here too there is no definite
decision regarding the creator,
Though it is so considering the
architectural symptoms their opinion
is that is belongs to B.C. Periods.
That is because of the Similarity in
building of the Anuradhapura Maha
Vihara alms Hall and the Abhayagiriya
Alms Hall. Considering the courtyard
kitchen, Stores and an Alms Hall
with rice- boat, Kenda Oruwa (Gruel
boat) Conduit, and stone planks
used for keeping the bowls are of
importance. There would have been
a large number of works as there
were about 2000 monks, according to
a inscription, the Number of workers
employed in Alms Hall and the
Kitchen were 200 and had mentioned
about the chiefs also.
(5) Sannipatha Salawa (Assembly Hall)
Here too no decision heard about
the founder of this too. As this building
is also an important one, would have
been built at the initial period of this
holy monastery. This Hall, where
the monks of the monastery met
to discuss matters pertaining to the
rules of discipline and administration,
religious functions according to the
historians. The elevated stone seat
found in the middle of the hall, was
meant for the most senior monk.
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and monuments. But yet there are
number of places of importance.
Out of them, Idikatuseya, Ethvehera
Kanda, Rajagirilena Kanda (Royal Rock
cave Hill) are also important place.
Ritigala.
From Dambulla along the
Anuradhapura road about 15 km
towards east and along Trincomalee
– Polonnaruwa road from Habarana
about 12.5 km towards North West
we come across Ritigala the tallest
range of mountains (766.77 m).
Though at the beginning (in 190-
180 B.C.), King Sura Tissa built a
monastery, we have a heredity of
more than 200 years. According to
written history in 380 B.C. this was
a fortress of the natives who were
Yakkas under the leadership of Prince
Pandukabhaya.
Though there are archaeological
proofs it extends up to a Pre-Historic
era pertaining to Rama-Ravana
legend which happened about 7000
years ago.
After King Sura Tissa some more
Kings had built so many but the
biggest amount of erections had
been done by the King Sena 1 (833
– 853 A.D.) still there are so many
places with archaeological values
not restored yet and about 250 such
places can be seen. Out of them only
a few have been identified. This place
is very important as a garden and also
as a strict Natural Reserve. We can
find so many medicinal plants here
and about 179 such plants have been
identified. A person who loves the
nature and the environment this is an
ideal place for him to appreciate the
beauty of the wild beasts as well as
the variety of birds among them are
the Elephants, spotted Deers, Stags,
Leopards Red Monkeys, wild fowls,
spur fools and Grate Hornbills are
very important.
The Ancient Irrigation Civilization of Sri Lanka
As related in our chronicles, the
first reservoir had been built by the
minister Anuradha of the king of
Vijaya (486-48 B.C) yet that reservoir
had not been identified. Out of the
ancient reservoirs, as mentioned in
the chronicles, so far identified only
Abhayawewa, which is close to the
Ruwanweli seya. But, when studying
deeply, the archaelogical and other
facts, it is clear that the Irrigation
Civilization goes back, passing that
period. According to the facts found
at the excavations of Salgahauyana
in the ancient city of Anuradhapura
in 8-9 B.C, there had been canals
and sluices built of bricks and had
been used water, controlled as
they wished. Similarly, according to
the chronicles, when the Buddha
visited Sri Lanka for the third time
in 5 B.C, had visited Dheegavapi
(Reservoir ) R.L Brohier a specialist
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in Sri Lankan Irrigation civilization,
mentions that the reservoir Panda in
Panduwasnuwara in the Kurunegala
District and the Deegavapi in Ampara
Districtare the oldest reservoirs, and
the creators of them were not known.
These are fairly big irrigation
works. But no evidences can be
found about the irrigation civilization,
started in a minor scale. The majority
of oldest human settlements in Sri
Lanka were in between Mannar and
Kelaniya in the Western coast. As it
is, most of the natural lakes found
near the Vilpatthuwa, can be treated
as the model of Irrigation of our fore
fathers. Seeing the way how the
water flows from lake to lake, would
have made a model, imitating the
same and artificially and also would
have realized that the same system
could be utilized for agriculture and
other requirements as well. At the
initial time, those, irrigated systems,
would have used to store water some
months for their use. In course of time,
would have improved broadening
and extending in height, so that they
could store water for the whole year.
Thus the irrigation civilization started
in a small scale, as it developed
gradually in the 4th century and got
the state sponsorship, according to
the chronicles and inscriptions. At the
timeof 1stcentury B.C, almostinevery
inhabited village in Anuradhapura
kingdom, it was a common feature
in building a reservoir for paddy
cultivation. Out of them, majority
were owned by private proprietors,
according to inscriptions.
1, It is a difficult task to make
the readers keep informed by a small
letter like this about the ownership
and state sponsorship of Irrigation
system. For the first time in the world
history king Kutakannatissa in (41-19
B.C) building a dam across a river, and
got water through a canal for his use.
According to specialists in Irrigation,
it had been built close to Mihintale,
but not yet been identified. Scholars
say so, could be due to a mistake and
entanglement of a word at the time
of translation of the chronicles. But
when deeply studying the facts, the
dam built across the Malwathuoya
close to Anuradhapura ancient City
and the Warnaka the Mahamevu
canal are not two, but one. This canal
is known by the name "Halpanu ela".
The chronicles reveal that the king
increased the height of city wall up
to seven (7) cubits and re-enforced
security of the city. Though the moat
surrounding the city wall had been
filled with soils and sediments, even
now water flows close to the canal.
Any creation of the world, is built first
of all to the kings as well as chiefs. As
such there is no doubt, that the large
quantity of water flowed through
Malwathu oya had used for the
protection of the city. The ruins of the
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old dam built across the Malwathu
oya, can be seen even now, and the
new dam also had been built exactly
similar to the height of the old one.
Now a days this place is known as
ancieut close to "Isurupura".
2, As that canal runs through
Mahamewna park belonged to the
Maha Viharaya or Sri Maha Bodhiya
in ancient times, had named as
Warnaka, the Mahameuna canal by
the authors of chronicles. Similarly,
the canals built after words in other
places, on many occasions named as
Mahamevu canal along with another
name, which proves that again.
3, On a later occasion, along
the canal, in the site to the east of
Maha Viharaya, when building the
Jethavana Viharaya Complex, by the
king Mahasen (276-303A.D) had
made a big quarrel (Refer to the
article about the Jethavana Viharaya)
Sometimes, he would have thought
that the demarcation of the land
ending by the canal. As such he would
have started building the Jethavana
complex without consulting them.
Though that led to an internal revolt
inside the country, the king retreating
a several steps and settled the revolt
but he never gave up building the
Jethavana Vihara complex. Probably
it might have been, due to the belief
that he had, there was no ownership
of the land to the Maha Viharaya.
Because of that it is obvious that the
canal had been built at that time too.
After wards during the time of king
Vasabha (65-109 A.D) the greatest
achievement of Sri Lanka Irrigation
Technology, the "Bisokotuwa"
(Cistern Sluice) was created. By
which they could send out water
controlling, to the wanted extent,
without damaging the dam by the
large capacity of water. Certain
archaelogists think even in the 1-2
B.C, centuries there had been this
Technology in primitive stage. Along
with the invention of this technology
Sri Lankan Irrigation, engineers
started building very big reservoirs
without any fear. The pioneer initiator
of building huge reservoirs was the
king Vasabha. He had built 11 huge
reservoirs and 12 canals by building
dams across the rivers. The modern
surveying specialists to accept and
had expressed their surprise, about
the knowledge that the ancient
Irrigation Engineers had in surveying
and leveling.
Now a days that we are under
pretext that there is a developed
Technology, but there are discarded
canals for not being able to restore
them would be a good example. When
reminding about the ancient Irrigation
systems, the services rendered by the
Kings like Mahasen, (276-303 A.D.)
Dhuthusena, (459-477) Aggabodhi
I, (575-608) Aggabodhi II, (608-618)
and the king Maha Parakramabahu,
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the Sri Lankans have an enormous
honour. Specially during the period of
king Mahasen, the Irrigation system
of bringing water from Matale up to
Anuradhapura is wonderful. Even at
the time of Christ was born, because
ofthe Irrigation Civilization Sri Lankans
had become magnificient nation, in
agriculture and economically. The
paddy farmers, cultivated paddy once
a year or twice an year, and later due
to cultivating thrice an year, the excess
paddy was exported. The 1,2,3,4, 5
B.C, Centuries were outstanding in
Irrigation civilization. Without any
fear we can say that Sri Lankans
were on top in the world, with
regard to Irrigation Technology. 12th
Century was the period of highest
standard in Irrigation Technology in
Sri Lanka. Due to the development
in the Irrigation civilization, the zonal
countries invaded our country as in
competition to loot our development
economy. Due to those invasions,
our Irrigation system had to undergo
severe damages. As strategies of
war, to surround them as well as
to harm the enemies by pumping
water at them, broke huge reservoirs
by the native and foreign troops.
As a result, the ground Irrigation
civilization of thousands of years old,
was in a chaos, and as a result could
not bring up to the original position
for a period of more than 700 years.
But in the recent years most of them
had been restored again giving life to
the economic development in these
restorations, the services rendered
by the British Imperialists was
inestimable.
The beginning of the Buddha Statues in Sri Lanka, Evolution and Characteristics
At the time of Buddha's attaining
Buddahood (6 BC) there had been
about 62 religions and faiths in India,
as mentioned in Buddhist Literature.
Even at present certain devotees
follow religions like Hinduism, Jain
and Nigantha. (Naked) As a result even
at the time of Buddha's attainment,
those devotees would have had
used certain symbols, holy thing or
images or else statues, according to
their faiths. Along with the buddha's
attaining Buddhahood, most of those
devotees converted to Buddhism
in a large scale. The basic factor is
not the faith, but developing the
mind spiritually and reach Nibbana
or the eternal bliss of emancipation
(Stopping the Rebirth) Though the
people converted as Buddhists, due
to the scientific charismatic doctrine,
the people who had been following
vivid faiths, claimed something for
them to worship, at times, when
Buddha was not in his temple. Then
the chief devout follower of Buddha,
the Rev. Ananada Thero, interfering
into the matter and planting a Bo-
Tree and had made arrangements
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for them to worship, as mentioned in
Buddhist Literature. As such it is clear,
even at the time of Buddha's living
too had the habit of worshipping,
holy things symbolizing the Buddha.
Along with the stabilizing
Buddhism in Sri Lanka in 250 BC, the
converted Buddhists, to get rid of
their former false beliefs and faiths,
Rev. Arahat Mahinda would have felt
the necessity of a holy thing for them
to worship. As a result, getting down
the right collar bone and enshrining it
had built the Thuparamaya.
Afterwards a right-side branch
of the Bo-tree which gave shelter
to the Buddha at the time of his
enlightenment, was planted here.
Even at present, it is existing in the
Maha Megha Garden respected by
everybody, and it is more than 2250
years old now.
According to the chronicles of
Sri Lanka the foremost Buddha
Statue had been erected by the
King Devanampiyatissa (25-210
BC). Afterwards at the time of
building the Ruwanweliseya, the
King Dutugemunu (161-137 BC) too
had placed some Buddha statues as
mentioned in the chronicles. But some
of the archaeologists are reluctant to
accept that prediction at once. The
opinion of the archaeologists is that
the Buddhists of the initial stage
would have had a fear in erecting
Buddha Statues. That was due to the
enormous honour they had towards
the Buddha. Hence there are many
facts to prove that the devotees, at
the begining had been worshipping
symbols like Bodhiya, "Stupaya",
vajrasanaya (Buddha's Seat), The foot
prints, Dhammachakka (the wheel of
the Doctrine.)
According to the archaeological
proofs the opinion of the scholars
is that the oldest stone artefacts
are seen in the frontispieces in
Kantakachetiya in Mihintale. Through
those frontispieces had been built
by the king Devanampiyathissa
during the time of king Lanjatissa,
they had undergone restorations
(119-109BC) Considering the
architectural features, the opinion
of the arehaelogists is that they
belong to that period as we find
the carved figures of Lions, Bulls,
Elephants, Horses, Peacoks, Cobras
and Gods. Can be considered as that
they were inter-connected with their
Social beliefs and faiths. According to
the inscriptional proofs, the oldest
proofs are also found in Mihintale.
That is from the rock inscription of
the king Maha Dathika Maha Naga
(09-21AD) found just below the
Cela Chetiya. But here nothing have
been mentioned about the Buddha
Statues. Instead have mentioned
about the creating of the statues
of Rev. Arahat Mahinda, and the
Bhikkhus like Ittiya, Uttiya, Samabala
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and Baddasala. From this statement
we can come to a decision that during
this period the Art of creating statues
had been established in Sri Lanka. But
the opinion of the scholars is that a
great development in sculpture work
established at the time of the king
Vasabha's long term of tenure. (65-
109 AD) Similarly in chronicles have
mentioned that the king had built
four (4) image houses along with four
(4) Buddha Statues. At the same time
at the archaeological excavations.
Done at the Abhayagiriya near the
(House of Bo-Tree) Bodhigaraya,
Substatial evidences have been there
even that time. Because of these
reasons, the scholars consider that
the king Vasabha as tha pioneer of
Sculputuring Buddha Statues. When
observing the ancient Buddha Statues
placed in the Abhayagiri Museum,
at the initial stage there had been
certain short comings in them. But
the attempt of the sculptors from
the inception was, to create statues,
showing qualitative spiritual and
virtuous look. At the same time
according to the buddhist Literature
there are (32) thirty two supernormal
Signs and such kind of people are
lacking. when examining carefully
about the features of the Buddha
sculptures we can come to a decision
that the art of certain statues had
been developed very rapidly.
Sri Lankan Buddha Statues are
mainly in 3 poses, namely, standing,
seated and recumbent. Those
sculptures too have been enhanced
the qualitative value by the sculptors
by adding sub more poses. In the
standing statues seen in abundance
are shown in very calm pose, giving
weight to the feet and right hand
in Abhaya Mudra and the lefthand
mostly shown raising upwards,
bearing the robe. In the statues seen
very rearly with 3 bends (Tribanga)
the weight of the body given on to the
right leg and the body shown as bent
in 3 places. Both hands placed across
the breast and showing the left hand
covered by the right one. In the seated
statue, legs are shown in Veerasana
and Padmasana gestures. There are
so many gestures such as (Dhyana)
meditation (Abhaya) fearlessness,
(Vitaraka) gesture of argumentation,
(Dhammachakka) wheel of Doctrine,
(Kataka) Ring hand gesture, (Varada)
gesture of charity of bestowing a
born, and the (Bhoomi Sparsha
Mudra) touching the ground. The
statues are categorized as recumbent,
sleeping and parinibbana (Death) but
at a glance can be identified at once
from the sculptural features (Refer
to Polonnaruwa Galvihara Statues)
in creating all these sculptures from
ancient times, the sculptors there had
used a proportional theory. In ancient
times certain important theories had
been kept as secrets of the school
concerned (Guru Musthi) (Teacher's
68
Traveller’s Master Guide- Anuradhapura Kingdom
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fist) Those mathematical theories too
differ from school to school. Scholars
have identified those fixed systems
of proportions as (Dasa Thala) ten
canons and Nawathala (Nine Canons).
To educate the readers about these
ten canons had produced as a table
and at the same time these are
methods of making them curious.
According to that table relevant
feature is kept in the exact position.
When creating a stone statue, first of
all the plummets are hung and after
making the necessary points and
unwanted parts are removed. Until
everything is completed plummets
are being hung and stabilize the
correctness. The opinion of the
scholars is that this method had
been used from the very initial stage
considering the forcal point marked
in between the legs of the Aukana
Buddha Statue. Similarly the scholars
have devided the statue in to three
decades considering the sculptural
features, such as Anuradhapura,
Polonnaruwa and Kandy periods.
Anuradhapura Reigning Period - Aukana Buddha
To :- DD MMYYYY TIMEAM/PM
This is found in the village of
Aukana, in the city named Kekirawa
in Anuradhapura District. This statue
considered to be built by the efficient
King Dhathusena (455-473 AD) As this
statue is sculptured from the living
rock it had been very safe for a very
long period. This statue of 12 metres
in height, has been created with a
majestic and attractive look. The chief
features belong to the Anuradhapura
reigning period, are the monotonous
pleats of the robe Reduction of the
roundness of the face broad neck,
exceeding the adolescence, the
reduction of the shape of the body
broad legs and hands. According to
Traveller’s Master Guide- Anuradhapura Kingdom
www.srilankatravelguide.lk